Discovery Box| (0.38877293548387) | (1Sa 2:2) |
2 tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.” |
| (0.38877293548387) | (1Sa 14:41) |
1 sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30; Lev 8:8, and Deut 33:8, as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140. |
| (0.38877293548387) | (2Sa 4:12) |
1 tn The antecedent of the pronoun “them” (which is not present in the Hebrew text, but implied) is not entirely clear. Presumably it is the corpses that were hung and not merely the detached hands and feet; cf. NIV “hung the (their NRSV, NLT) bodies”; the alternative is represented by TEV “cut off their hands and feet, which they hung up.” |
| (0.38877293548387) | (2Sa 20:14) |
3 tc The translation follows the Qere, many medieval Hebrew |
| (0.38877293548387) | (1Ki 1:40) |
1 tn Heb “and all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.” The verb בָּקַע (baqa’, “to split open”), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis. |
| (0.38877293548387) | (1Ki 1:50) |
1 sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Adonijah was seeking asylum from Solomon. |
| (0.38877293548387) | (1Ki 2:28) |
3 sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Joab was seeking asylum from Solomon. |
| (0.38877293548387) | (1Ki 7:10) |
1 tn Heb “stones of ten cubits and stones of eight cubits” (it is unclear exactly what dimension is being measured). If both numbers refer to the length of the stones (cf. NCV, CEV, NLT), then perhaps stones of two different sizes were used in some alternating pattern. |
| (0.38877293548387) | (1Ki 10:28) |
1 sn From Egypt. Because Que is also mentioned, some prefer to see in vv. 28-29 a reference to Mutsur. Que and Mutsur were located in Cilicia/Cappadocia (in modern southern Turkey). See HALOT 625 s.v. מִצְרַיִם. |
| (0.38877293548387) | (1Ki 20:31) |
3 sn Sackcloth was worn as a sign of sorrow and repentance. The precise significance of the ropes on the head is uncertain, but it probably was a sign of submission. These actions were comparable to raising a white flag on the battlefield or throwing in the towel in a boxing match. |
| (0.38877293548387) | (1Ki 22:46) |
1 tn Heb “and the rest of the male cultic prostitutes who were left in the days of Asa his father, he burned from the land.” Some understand the verb בִּעֵר (bi’er) to mean “sweep away” here rather than “burn.” See the note at 1 Kgs 14:10. |
| (0.38877293548387) | (2Ki 7:2) |
3 tn Heb “the |
| (0.38877293548387) | (2Ki 12:8) |
2 tn Heb “and not to repair the damages to the temple.” This does not mean that the priests were no longer interested in repairing the temple. As the following context makes clear, the priests decided to hire skilled workers to repair the damage to the temple, rather than trying to make the repairs themselves. |
| (0.38877293548387) | (2Ki 16:5) |
3 tn Heb “they were unable to fight.” The object must be supplied from the preceding sentence. Elsewhere when the Niphal infinitive of לָחָם (lakham) follows the verb יָכֹל (yakhol), the infinitive appears to have the force of “prevail against.” See Num 22:11; 1 Sam 17:9; and the parallel passage in Isa 7:1. |
| (0.38877293548387) | (2Ki 18:34) |
3 tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 33, 35). |
| (0.38877293548387) | (2Ki 25:4) |
4 sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from Jer 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians. |
| (0.38877293548387) | (1Ch 12:22) |
1 tn Heb “for at the time of day in a day they were coming to David to help him until [there was] a great camp like the camp of God.” The term אֱלֹהִים (’elohim, “God”) is probably used idiomatically here to indicate the superlative. |
| (0.38877293548387) | (1Ch 23:24) |
1 tn Heb “these were the sons of Levi according to the house of their fathers, heads of the fathers, according to their numberings, by number of names, according to their heads, doer[s] of the work for the service of the house of the |
| (0.38877293548387) | (2Ch 1:16) |
1 sn Because Que is also mentioned, some prefer to see 1 Kgs 10:28-29 as a reference to Mutsur. Que and Mutsur were located in Cilicia or Cappadocia (in modern southern Turkey). See HALOT 625 s.v. מִצְרַיִם. |
| (0.38877293548387) | (2Ch 5:13) |
1 tn Heb “like one were the trumpeters and the musicians, causing one voice to be heard, praising and giving thanks to the |
